one with each other in privilege and portion; and they are all one in Christ Jesus their head, for government and direction. The peculiarity and holiness, affixed to their name, imply distinction and separation from all others. They are no longer common or unclean, when once brought into this happy state; not such, as they were before, and as every one else must necessarily be, who is out of it. Being God's sacred peculiar, bought and redeemed with blood or a life inestimably precious, they must be counted dear and valuable in his sight according to the price laid down in their behalf. It is the strongest argu ment of the high value which God hath set upon his people, that he spared not his Son for their sakes, but admitted him as a sacrifice for their remission: and it is no less a convincing proof of the exceeding great love of Christ towards them, in becoming a willing victim of the divine justice, in their place and stead. Surely, what is so highly prized, and so dearly purchased, can never be forgotten, rejected, or lost. The terms express and imply all this, and much more, for the edification and consolation of the redeemed. They are God's own words, and meant to convey truths and spiritual sense, to all the people of God. Thus, in Deut. vii. 6. the holy people chosen are bad by a special, a peculiar, a treasured, a precious, a delightful people, unto the Lord; for all this the word signifies. See also Deut. xiv. 2. xxvi. 18. Exod. xix. 5. David applies the word to his own proper good or treasure, 1 Chron. xxix. 3. And in Mal. iii. 17. it is said of these people; they shall be mine, saith the Lord of hosts, for the day when I make up my jewels (nhap) or my peculiar treasure; and I will them as a man spareth his own son that serveth him, See Deut. xxxiii. 3. P2 spare principles principles of of the deepest importance. The names are names of fact and reality, do positively express a particular state and condition, and have nothing of abstract or metaphysical ideas and notions within them. They were calculated, not to amuse, but to instruct and edify the soul. The people of God are a peculiar people and an holy nation, not now confined, as of old, to one spot or society; but gathered from any or every age, language, and nation, throughout the world. They are, consequently, God's own selection and appointment. It is impossible for a man to do this great work for himself, in the very nature of it; perhaps more impossible than for a creature in a lower form to raise himself into a higher. A beast cannot render itself into a man; nor a man become an angel. Add very conto all this; sin and the averseness of sin to this dition and change, are entirely in the way; so that besides the exaltation, there is a renovation of nature necessary, which respecting a man fór himself, or any creature for him, appears utterly impossible. Hence, the conclusion is inevitable, that the choice and the work must be of God, and of him alone. This truth is so apparent in almost all the terms and declarations of the Bible, that it is matter of amazement how any can venture to doubt or deny it. But people do not read the Bible, for instruction in this matter. They consult their own corrupt reason and are counsellors for themselves. It is not possible, therefore, that they should have the mind and judgement of God with them; or, as the natural man receiveth not, and cannot know, the things of the Spirit of God, on the one hand; so, on the the other, the wisdom of this world is foolishness with ̧him; and, in his sight, the thoughts of the wisest are but vain.* The doctrine, conveyed by these names, is not a dry notion, or speculative opinion, but a solid and perpetual reality. What God calls, is what he calls. Name and being, with him, and in his language, are one and the same. It is, indeed, otherwise with men, because they are fallen from him; and, therefore, people have been called Jews, who were not truly so; and others have assumed the title of Christians, who loved only the credit of the name. In the Bible, we find counter-distinctions for these kinds of persons. The false Jews are surnamed Ammonites, Moabitest, Edomitest, Ephraimites;§ names of abatement or abhorrence: and the false Christians are entitled, according to those particular sins and follies, under which they most eminently serve. The profession of a name, or the performance of an ordinance, if there be nothing more in either than the sound or the show, is of no importance in the sight of God. Some carnal Jews called themselves Abraham's seed; but Christ, who knew them better than they knew themselves, declared them to be children of the devil. Others were ready enough to bring sacrifices to the altar, according to the letter of the law; but knowing not the spirit of it, their formal service was accounted murder of the creatures, or the slaying of a dog, or pouring out the blood of swine,* in the sight of the Lord. The carrying of an holy name, or bearing about a holy thing or profession, will not purify the soul; but a person, defiled with his sin, contaminates all he touches, and turns even his fairest services into dead works, odious and abominable.t To testify, that God's people are his own, and of his own chusing, the sons of Israel were taken from among the nations, as the figure of a select race; and afterwards, when the fulness of time came at the appearance of the long-expected Messiah, various persons, and multitudes of persons, received the grace to become faithful, and served to compose the one peculiar people and holy nation. This was the fulfilment of the promise made to Jacob, and for a testimony of which God bestowed upon him the name of Israel. I am AL-SHADDAI [the Almighty or all-sufficient God] be fruitful and multiply [in the spiritual as well as natural sense] a nation and p a church, or assemblage, of nations shall be of thee; and kings [kings and priests unto God, as well as earthly princes] shall spring forth from thy loins: that is; he should assume the same honourable distinction with his grandfather Abraham in being the father of many nations, or the great head and father of the faithful in every nation, to the end of time. The like prophecy was delivered by Isaiah, which, rightly translated, runs thus; nevertheless the dimness [upon the church of the Jews] shall not be to her as the anguish [occasioned by God's judgements] according to the first Isa. lxvi, 3. + This possibly is the sense of that remarkable passage in Haggai ii. 11.-14. + Gen. xxxv. 11. and xvii. 5, time, when he debased the land of Zebulun and the land of Naphtali [by sending the people of those provinces as captives into Assyria]* but hereafter he shall glorify the way of the sea [the coast of that country, typifying the nations of the Gentiles, which the sea often stands for, and prepare a way for them] over Jordan [alluding to the passage of the Israelites over the separating boundary, and meaning, that the partition shall cease] even Galilee of the nations [the despised heathen :] the people walking in darkness have seen the great light: they that dwelt in the land of the shadow of death, upon them hath the light shined: thou hast multiplied the nation [according to the promise, like the sand, or the stars:It which thou didst not bring up: the joy, with which they joy before thee, is like the joy in harvest [for it is the gathering in of the spiritual sheaves, in the last dispensation or time] and as men rejoice when they divide the spoil.‡ Our Lord, to testify that this prophecy was about to be accomplished, literally fulfilled the sign, as in other cases; and began his ministry upon the sea coast, in the borders of Zabulon and Naphtalim.§ These united people, Jew and Gentile believers, forming the one church, one body, one generation, are doubtless those, whom the Psalmist saw in spirit, when he breathed forth that heavenly prayer: Remember me, O Lord, with the favour [py free grace] that thou bearest unto thy people: O visit me with thy salvation: that I may * 2 Kings xv. 29. + Gen, xxii. 17. Isa. ix. 1, 2, 3. § Matth. iy. 13, &c. See MEDE upon this subject, b. i. disc. 25. And also Dr. GILL upon the Prophecies, p. 147. |